Introduction
Philosophy is an eternal search of knowledge and vital wisdom in which scientists of this direction tried to define laws of life and to issue them literally. Eastern philosophy indifference from the west was not limited to the search for rational proofs and decisions of the vital and fundamental questions. Therefore Hinduism, Buddhism, Taoism, and Confucianism can be considered both religious currents, and public disciplines. In this paper, Confucianism is taken into consideration and its aspects are introduced in the form of a letter that is written by an eastern philosopher and a follower of Confucianism to one of his pupils.
The letter
Dear Long, as I know of your interest in philosophy I hope to bring you the knowledge that will help you to establish your beliefs while learning more about the path you have chosen in studying Confucianism. As you must know Confucianism, as an ethical-political doctrine rose in ancient China and made a huge impact on the development of the spiritual culture, political life, and the social order of China to an extent over two thousand years.
Questions of ethics, morals, and government were the main thing in Confucianism. The main principle of Confucianism’s ethics is the concept of Jen or “humanity” as the supreme law of mutual relations of people in a society and a family. Whether Jen is reached by moral self-improvement or based on observance (“etiquette”) – the norms of behavior are based on respect and respect for the seniors on age and position, honoring of parents, fidelity to a sovereign, politeness, etc.
The bases of Confucianism have been put in pawn in the 6th century BC by Confucius and then further developed by his followers Meng-Tzu, Hsün Tzu, etc. One of the brightest representatives of the Chinese philosophical school, undoubtedly, is Confucius. Although as the name implies Confucius can be represented as the person that studied this philosophy rather than being a founder thus you should not take it as a religion with Confucius as a God. “Confucius was neither the founder of Confucianism nor the highest manifestation of the Confucian ideal. Confucius self-consciously defined himself as a “transmitter.” The tradition that he intended to transmit was the scholarly tradition commonly known as ru.
The highest personality ideal for the ru was the sage-king. Confucius never claimed that he had attained sagehood. (Weiming, 1999, p. 292) In Confucianism the concept of God is absent in general, and, as a matter of fact, Confucianism would be more correct to be called a philosophy, not a religion. Despite the aforementioned fact, like other eastern doctrines, Confucianism recognizes the existence of spirits, demons, and gods. Thus, in this doctrine, a huge role is played by the cult of ancestors.
In this cult, the passed ancestors carry out active communication between the world of spirits and people. Without council with spirits of the ancestors, any serious decision was not undertaken. This concept can be joined with the main principle of humanity that was the main concern of Confucianism and as Confucius said “to help others, one must first establish one’s own humane character, which is done by imitating models of superior men from the past. Once the individual has a character that contains nothing contrary to humanity, he can rely on his humanity in all his actions.” (Moore-Brooder, 2004, p. 511) Not being a true religion, Confucianism became bigger, rather than simply a religion.
Confucianism is politics as well, both a management system, and the Supreme regulator of economic and social processes – in other words, a basis of all life, a principle of the organization of the society, and a quintessence of the Chinese civilization. Being a person who constantly looks forward to improving himself you would find that Confucianism gave a term for such a person –a “sage”. To attain such a high position according to Confucius the person “not only thinks correctly but also lives correctly” (Moore-Brooder, 2004, p. 513)
Although attaining superiority is a hard path one way to start improving yourself and move in that direction lies in providing “impartial and equitable service to others.” (Moore-Brooder, 2004, p. 513) In addition, my dear friend the path you have chosen in learning is a good sign as without learning your highest intentions would be incomplete. As Confucius said that “The love of humanity without the love of learning degenerates into silliness. The love of intelligence without the love of learning degenerates into frivolity.
The love of chivalry without the love of learning degenerates into banditry. The love of frankness without the love of learning degenerates into brutality. The love of valor without the love of learning degenerates into violence. The love of force without the love of learning degenerates into anarchy.” (Weiming, 1999, p. 292)Thus, I would be glad to know that your love for learning will guide you in the right direction, to improve yourself to be superior in all your actions.
Works Cited
Moore, B. N. B. K. (2004). Philosophy: Philosophy: The Power of Ideas. : McGraw-Hill.
Weiming, T. (1999). Confucius: The Embodiment of Faith in Humanity. World and I, 14, 292.